Introduction: The Primacy of the “Great River” in Chinese History

The Yangtze River, known in ancient China as the Jiang or Da Jiang , meticulously document the river’s course, origins, and cultural importance, though interestingly, the term “Yangtze” itself does not appear in this foundational text. This article explores the historical understanding of the river’s source, the evolution of its nomenclature, and the rich tapestry of myth, geography, and scholarship that surrounded China’s greatest river in antiquity.

The Naming of the Great River: Jiang and Its Historical Significance

In classical Chinese geographical thought, rivers were not merely bodies of water but vital cultural and political symbols. The term “Jiang” was reserved exclusively for what we now call the Yangtze, much as “He” referred solely to the Yellow River. The “Shui Jing Zhu,” a comprehensive geographical work attributed to Li Daoyuan during the Northern Wei Dynasty, contains nearly twenty chapters that mention “Jiang,” underscoring its centrality in the Chinese worldview. Additionally, the river was often honorifically termed “Da Jiang” , appearing in over ten chapters of the same text.

It is noteworthy that the name “Yangtze” does not appear in the “Shui Jing” or its commentary, despite emerging in historical records by the Three Kingdoms period. For instance, the “Records of the Three Kingdoms” quotes Zhou Yu and Lu Su discussing the strategic importance of the “Chang Jiang” in military contexts. However, this term had not yet gained widespread currency during Li Daoyuan’s time, leading to its absence in his work. This evolution in naming reflects broader shifts in linguistic and cultural practices over centuries.

The Mythical and Geographical Origins: Mount Min as the Traditional Source

According to the “Yu Gong” as the traditional source of the Yangtze in Chinese geographical tradition. The “Shui Jing” and “Shui Jing Zhu” both adhered to this authoritative view, with the latter noting that the river was “guided from” Mount Min, also known as Du Shan or Wenfu Mountain, located beyond the frontier regions.

The “Yi Zhou Ji” , also called Tianpeng Valley. This area, with its two opposing mountains forming a gateway, held significant mythological and administrative importance, notably under the governance of Li Bing, the Qin-era administrator of Shu.

Historical Events and Transformations Along the Upper Reaches

The upper reaches of the Jiang witnessed several pivotal historical events. During the reign of Emperor Yuan of Han, a landslide on Mount Min blocked the river, causing it to cease flowing for three days—an event recorded by the scholar Yang Xiong, who famously alluded to it in his “Anti-Lament,” a poetic work inspired by Qu Yuan. The river’s course then passed east of Tianpeng Que, through Wen Pass, and north of Didao County, an area originally established by Qin Shi Huang and later reorganised under the Han Dynasty.

In 111 BCE, Emperor Wu of Han established Wenshan Commandery in the northern part of Shu Commandery to administer this region. The “Yi Zhou Ji” further documents the river’s progression: from White Horse Ridge, it curved for over twenty li to Longhuo, then eighty li to Canling County, sixty li south to Shijing, and another sixty li to Beibu, where it widened to about a hundred paces. Continuing west for over a hundred twenty li to the old site of Wenshan Commandery, it expanded to over two hundred paces, and after a hundred eighty li southwest to Wet Slope, the river grew considerably—marking its transition from a humble stream to a mighty waterway.

Li Daoyuan’s Scholarly Dilemma: Tradition Versus Observation

Although Li Daoyuan upheld the classical assertion that the Jiang originated from Mount Min, he was evidently aware of more complex geographical realities. In Chapter 36 of “Shui Jing Zhu,” concerning the Ruo Shui , where the Min River converges with the Yangtze, the Ruo Shui was also called Mahu Jiang.

This nuanced approach reveals Li’s scholarly tension: while respecting the authority of the “Yu Gong,” he subtly incorporated contemporary geographical knowledge. Centuries later, the Ming Dynasty traveler Xu Xiake would similarly challenge the Mount Min origin theory without directly contradicting the classics, using the example of the Yellow River’s source beyond Jishi Mountain to argue by analogy. Both scholars exemplify how traditional knowledge and empirical observation coexisted in pre-modern Chinese geography.

Cultural and Social Impacts: The River in Literature and Administration

The Jiang’s cultural significance extended beyond geography into literature, governance, and daily life. Yang Xiong’s poetic reference to casting offerings from Mount Min into the river to mourn Qu Yuan illustrates its role as a cultural symbol. Administratively, the establishment of counties and commanderies along its upper reaches—such as Didao County, Canling County, and Wenshan Commandery—highlighted its importance for territorial control and resource management.

Li Bing’s hydraulic projects, though more famously associated with the Min River’s irrigation systems, underscore the broader imperative of taming and utilizing the Jiang’s tributaries for agricultural and economic stability. The river facilitated transport, settlement, and cultural exchange, shaping the development of Sichuan and surrounding regions. Its depiction in texts like “Yi Zhou Ji” and “Shui Jing Zhu” served not only as geographical records but as testaments to human interaction with the landscape.

Legacy and Modern Relevance: From Ancient Myths to Modern Hydrology

The historical belief in Mount Min as the source of the Yangtze persisted well into the Ming and Qing dynasties, influencing maps, texts, and exploration. It was only with advanced surveying techniques in the modern era that the true source was identified in the Tanggula Mountains, far to the northwest. Nonetheless, the classical narrative remains a fascinating chapter in the history of geography, illustrating how cultural authority and empirical evidence intersected.

Today, the Yangtze continues to be a vital artery for China, supporting agriculture, industry, and transportation. Its historical names—Jiang, Da Jiang—echo in modern usage, while ancient texts like “Shui Jing Zhu” provide invaluable insights into pre-modern environmental and cultural perceptions. The river’s legacy, from its mythical origins to its present-day centrality, underscores the enduring interplay between nature and human civilization in Chinese history.

Conclusion: The Enduring Majesty of the Great River

The story of the Yangtze’s origins, as documented in classical texts, reveals much about ancient China’s geographical imagination and scholarly traditions. While modern science has corrected earlier misconceptions, the historical journey—from Mount Min’s modest streams to the vast river at Wet Slope—remains a powerful narrative of discovery and reverence. Through the meticulous work of scholars like Li Daoyuan, we gain not only a window into the past but a deeper appreciation for the cultural and natural forces that have shaped one of the world’s great rivers. The Jiang, in all its iterations, continues to flow through history as a symbol of life, continuity, and enduring mystery.